975 英翻中 (675) A Word
from the Author 作者的話 1/2/2025
作者的話
The “BE”
series had a modest beginning in 1972 when Victor Books published my commentary
on 1 John and called it Be Real. Nobody remembers who na——med the book, but for
me it was the beginning of three decades of intensive Bible study as I wrote
additional commentaries, all of them with Be in the title. It took twenty-three
books to cover the New Testament, and they were published in two bound volumes
in 1989. Then I started the Old Testament “BE” series, and Be Obedient, on the
life of Abraham, was published in 1991. “BE”系列在 1972 年有一個溫和的開端，當時 Victor Books 發表了我對約翰一書的評論並將其稱為 Be Real。沒有人記得是誰給這本書起名字的，但對我來說，這是三十年全部精神集中聖經研究的開始，因為我寫了額外的評論，所有評論都以 Be 為標題。新約用了二十三卷書寫完，在 1989 年出版了兩卷合訂本。然後我開始了舊約“BE”系列，1991 年出版了關於亞伯拉罕生平的 Be Obedient。
I owe a
great debt of gratitude to the editorial staff for their encouragement and
cooperation these many years, including Mark Sweeney, Jim Adair, Lloyd Cory,
Greg Clouse, and Craig Bubeck. These men have been faithful to “shepherd” me
through book after book, and I appreciate the friendship and ministry of each
more and more. Every author should be as fortunate as I’ve been to work with
such dedicated, skillful people who always take a personal interest in their
authors. To the best of my knowledge, during these years we’ve ministered together,
we’ve never had a cross word or a serious misunderstanding. 我非常感謝編輯人員多年來的鼓勵與合作，包括 Mark Sweeney、Jim Adair、Lloyd Cory、Greg Clouse 和 Craig Bubeck。這些人一本書又一本書忠實地“牧養”我，我越來越欣賞他們的友誼和事工。每個作者都應該像我一樣幸運地與這些敬業、技能嫻熟的人一起工作，他們總是對他們的作者感興趣。據我所知，在這些年裡我們一起服侍，我們從未有過一句話或嚴重的誤解。
I
especially want to thank the Lord for His kindness and mercy in allowing me to
minister in this way through the printed page. I can think of many of my
friends who could have done a far better job than I in this series, but the
Lord graciously gave the privilege to me. He also gave me the wisdom and
strength to get each book written on time—and sometimes ahead of time—in the
midst of a very busy life as a husband and father, a pastor, a radio Bible
teacher, a seminary instructor, and a conference speaker. 我特別要感謝主的恩慈和憐憫，讓我通過這樣文字服事。使我能想到許多我的朋友在這個系列中本可以做得比我好得多，但主仁慈地賜予了我這個榮幸。祂還給了我智慧和能力，讓我另外還在作為丈夫和父親、牧師、廣播聖經教師、神學院講師和會議發言人之外, 完成這些文字服事奉。
This
leads me to say that I couldn’t have done it without the loving care of my
wife, Betty. She manages our household affairs so well and takes such good care
of me that I’ve always had the time needed for studying and writing. When I
started this series, our four children were all at home. Now they’re all
married, and my wife and I have many wonderful grandchildren! Time flies when
you’re checking proofs! 讓我怛白的說，如果沒有妻子貝蒂(Betty)的愛心照護，我決不可能做到合乎上帝的旨意。她把家務管得這麼好，把我照顧得這麼好，我總是有時間學習和寫作。當我開始這個系列時，我們的四個孩子都在家。現在他們都結婚了，我和我的妻子有很多很棒的孫子孫女！當你檢查證明時，時間過得真快！
The
numerous readers of the “BE” series have been a great source of encouragement
to me, even when they have written to disagree with me! I have received letters
from many parts of the world, written by people in various walks of life, and
they have gladdened my heart. Unless a writer hears from his readers, his
writing becomes a one-way street, and he never knows if what he wrote did
anybody any good. I want to thank the pastors, missionaries, Sunday school
teachers, and other students of the Word who have been kind enough to write. We
could compile a book of letters telling what God has done in the lives of
people who have studied the “BE” series. To God be the glory! “BE” 系列的眾多讀者給了我很大的鼓勵，即使他們寫信不同意我的觀點！我收到了來自世界許多地方的來自各行各業的人的來信，他們讓我很高興。作家除非聽到他的讀者的聲音，否則他的寫作就會變成單行道，他永遠不知道他寫的東西是否對任何人有任何好處。我要感謝牧師、傳教士、主日學老師和其他熱心寫作的聖經學生。我們可以編寫一本書信，講述上帝在研究 “BE” 系列的人的生活中所做的事情。上帝是配得榮耀！
As I
close, there are some other people who ought to be thanked. Dr. Donald Burdick
taught me New Testament at Northern Baptist Seminary and showed me how to study
the Word of God. Dr. Lloyd Perry and the late Dr. Charles W. Koller both taught
me how to “unlock” a Scripture passage and organize an exposition that was
understandable and practical. I recommend their books on preaching to any
preacher or teacher who wants to organize his or her material better.
在我結束的時候，還有其他一些人應該受到感謝。唐納德·伯迪克博士在北浸信會神學院教我新約聖經，並教我如何學習上帝的話語。 Lloyd Perry 博士和已故的 Charles W. Koller 博士都教我如何“解鎖”一段經文，並組織一個易於理解和實用的說明。我向任何想要更好地組織材料的傳教士或老師推薦他們的講道書籍。
For ten
happy years, I was privileged to pastor the Calvary Baptist Church in
Covington, Kentucky, just across the river from Cincinnati. One of my happy
duties was writing Bible study notes for “The Whole Bible Study Course,” which
was developed by the late Dr. D. B. Eastep, who pastored the church for
thirty-five fruitful years. No church I have ever visited or ministered to has
a greater love for the Bi ble or a deeper hunger for spiritual truth than the
dear people at Calvary Baptist. The “BE” series is, in many respects, a
by-product of Dr. Eastep’s kindness in sharing his ministry with me and of the
church’s love and encouragement while I was their pastor. I honor his memory
and thank God for their continued friendship and prayer support.
在快樂的十年裡，我有幸在辛辛那提河對岸的肯塔基州科文頓的各各他浸信會教堂擔任牧師。我的快樂職責是為 “整本聖經學習課程” 寫聖經學習筆記，該課程由已故的伊斯特普(D. B. Eastep) 博士開發，他在教會中牧養了 35 年，碩果累累。在我訪問過或服侍過的教會中，沒有任何一個教會比我更熱愛比加略山浸信會親愛的人們對屬靈真理的渴望更深。在許多方面，“BE” 系列是伊斯特普博士與我分享他的事工的善意以及我擔任牧師期間教會的愛和鼓勵的副產品。我緬懷他，並感謝上帝一直以來的友誼和祈禱支持。
To you
who study God’s Word with me, “I commend you to God, and to the word of his
grace, which is able to build you up, and to give you an inheritance among all
them which are sanctified” (Acts 20:32).
對與我一起學習上帝話語的讀者，“我將你們交託給上帝，和他恩典的道，這道能建造你，又賜給你在一切成聖的人中基業”（使徒行傳 20:32） )。
—Warren
W. Wiersbe ——華倫·W·魏士比
Introduction
to the Book of Psalms 詩篇簡介
The book
of Psalms has been and still is the irreplaceable devotional guide, prayer
book, and hymnal of the people of God. The Hebrew title is “the book of
praises” (tehillim). The Greek translation of the Old Testament (the
Septuagint) used psalmos for tehillim; the word means “a song sung to the
accompaniment of a stringed instrument.” The Vulgate followed the Septuagint
and used psalmorum, from the Latin psalterium, “a stringed instrument.” The
King James adopted the word, and thus we have the book of Psalms. Writers. The
writers of about two-thirds of the psalms are identified in the
superscriptions. David leads the way with seventy-three psalms. He was Israel’s
beloved “singer of songs” (2 Sam. 23:1 NIV) and the man who organized the
temple ministry, including the singers (1 Chron. 15:16; 16:7; 25:1). The
sons of Korah, who served as musicians in the temple (1 Chron. 6:31ff.;
15:17ff.; 2 Chron. 20:19), wrote eleven psalms (42—49; 84—85; 87), Asaph twelve
psalms, King Solomon two (Ps. 72 and 127), Ethan wrote one (Ps. 89), and Moses
one (Ps. 90). However, not all scholars give equal value to the titles of the
psalms.
詩篇一直是，現在仍然是上帝子民不可替代的靈修指南、祈禱書和讚美詩。希伯來書的標題是
“讚美之書”（tehillim）。舊約的希臘語譯本（七十士譯本）使用 psalmos 表示 tehillim；這個詞的意思是 “在弦樂器的伴奏下演唱的歌曲”。 Vulgate 遵循七十士譯本並使用了 psalmorum，來自拉丁語 psalterium，“一種弦樂器”。詹姆士國王采用了這個詞，因此我們有了詩篇。作家。大約三分之二的詩篇的作者在題詞中註明。大衛以七十三篇詩篇引領道路。他是以色列心愛的 “歌唱家”（撒下 23:1 新國際版）和組織聖殿事工的人，包括歌手（代上 15:16; 16:7; 25:1）。可拉的兒子們在聖殿中擔任音樂家（代上 6:31 比照研讀.; 15:17 比照研讀; 代下 20:19），寫了十一首詩篇（42-49; 84-85; 87），亞薩 (Asaph) 十二篇詩篇，所羅門王兩篇（詩篇 72 和 127），伊桑(Ethan)寫了一篇（詩篇 89），摩西寫了一篇（詩篇 90）。然而，並非所有學者都對詩篇的標題給予同等重視。
Organization.
The book of Psalms is divided into five books, perhaps in imitation of the five
books of Moses (Gen.—Deut.): 1—41; 42—72; 73—89; 90—106; 107—150. Each of the
first three books ends with a double “amen,” the fourth ends with an “amen” and
a “hallelujah,” and the last book closes the entire collection with a
“hallelujah.” The book of Psalms grew over the years as the Holy Spirit
directed different writers and editors to compose and compile these songs and
poems. David wrote thirty-seven of the forty-one psalms in book I, so this was
the beginning of the collection. Books II and III may have been collected by
“the men of Hezekiah” (Prov. 25:1), a literary guild in King Hezekiah’s day
that copied and preserved precious Old Testament manuscripts. Hezekiah himself
was a writer of sacred poetry (Isa. 38). Books IV and V were probably collected
and added during the time of the scholar Ezra (Ezra 7:1–10). As with our modern
hymnals, there are “collections within the collection,” such as “the Songs of
Degrees” (Ps. 120—134), the writings of Asaph (Ps. 50; 73—83), the psalms of
the sons of Korah (Ps. 42—49), and the “hallelujah psalms” (Ps. 113—118;
146—150).
組織。詩篇分為五卷，也許是模仿摩西五卷書（創世記 — 申命記）：1-41； 42—72； 73—89； 90—106； 107—150。前三本書中的每一本書都以雙 “阿門” 結尾，第四本書以“阿門” 和 “哈利路亞” 結尾，最後一本書以 “哈利路亞” 結束整個系列。多年來，隨著聖靈指示不同的作家和編輯來創作和編輯這些歌曲和詩歌，《詩篇》的書越來越多。大衛寫了第一卷41篇詩篇中的37篇，所以這就是本集的開始。第二捲和第三卷可能是由“希西家的人”（箴 25:1）收集的，這是一個在希西家國王時代，複製和保存珍貴舊約手稿的文學公會。希西家本人是神聖詩歌的作者（賽 38）。第四和第五卷可能是在學者以斯拉的時代收集和添加的（拉 7:1-10）。與我們的現代讚美詩一樣，也有 “合集內的合集”，例如 “度數之歌”（詩篇 120-134）、亞薩的著作（詩篇 50；73-83）、可拉兒子們的詩篇（詩篇 42-49）和“哈利路亞詩篇”（詩篇 113-118；146-150）。
Poetry.
Hebrew poetry is based on “thought lines” and not rhymes. If the second line
repeats the first line in different words, as in Psalm 24:1–3, you have
synonymous parallelism. If the second line contrasts with the first, as in
Psalms 1:6 and 37:9, it is antithetic parallelism. When the second line
explains and expands the first, the writer has used synthetic parallelism (Ps.
19:7–9), but when the second line completes the first, it is climactic
parallelism (Ps. 29:1). With iterative parallelism, the second line repeats the
thought of the first (Ps. 93), and in alternate parallelism, the alternate
lines carry the same thought, as in Psalm 103:8–13. You don’t bring these
technical terms into the pulpit, but knowing what they mean can give you great
help when you study. To interpret Psalm 103:3 as God’s promise to heal every
sickness is to ignore the synonymous parallelism of the verse: The forgiveness
of sins is like the healing of disease (see Ps. 41:4).
詩歌。希伯來詩歌是基於 “思路線” 而不是押韻。若第二行用不同的詞重複第一行，如詩篇 24:1-3，你就有了同義的平行。如果第二行與第一行形成對比，如詩篇 1:6 和 37:9 所示，則為對立平行。當第二行解釋和擴展第一行時，作者使用了綜合平行（詩 19:7-9），但當第二行完成第一行時，它是高潮平行（詩 29:1）。使用迭代平行法，第二行重複第一行的思想（詩篇 93），而在交替平行法中，交替行帶有相同的思路，如詩篇 103：8-13。你不會將這些技術術語帶入講壇，但了解它們的含義，可以在你學習時為你提供很大的幫助。將詩篇 103:篇3節解釋為神醫治各種疾病的應許，却忽略了這節經文的同義詞：罪的赦免就像疾病的醫治（見 詩 41:4）。
Some of
the psalms are laments to the Lord, written by people in dire circumstances.
There are also messianic psalms that point forward to the Lord Jesus Christ.
There are also psalms of praise and thanksgiving, royal psalms, wisdom psalms,
psalms of affirmation and trust, penitential psalms, and even imprecatory
psalms calling down God’s wrath on the enemy. We will consider each of these
categories as we meet them in our studies.
有些詩篇是對主的哀嘆，是由處境艱難的人所寫的。也有指向主耶穌基督的彌賽亞詩篇。還有讚美和感恩的詩篇、王室的詩篇、智慧的詩篇、肯定和信任的詩篇、懺悔的詩篇，甚至咒詛的詩篇，呼喚上帝對敵人的憤怒。當我們在研究中遇到這些類別時，我們將說明這些類別中的一篇。
Value.
There are over four hundred quotations or allusions to the psalms in the New
Testament. Jesus quoted from the book of Psalms (Matt. 5:5/Ps. 37:11; 6:26/Ps.
147:9; 7:23/Ps. 6:8; 27:46/Ps. 22:1; John 15:25/Ps. 69:4). The Lord gave
guidance from the book of Psalms when the church in Jerusalem chose a new
apostle (Acts 1:15ff./Ps. 69:25; 109:8). The early church also used the Psalms
to buttress their preaching (Acts 2:31/Ps. 16:10) and to find encouragement in
times of persecution (Acts 4:23–31/Ps. 2). Singing selected psalms was a part
of their worship (Eph. 5:19; Col. 3:16; 1 Cor. 14:26) and should be a part of
the church’s worship today. It’s helpful and interesting to study Bible history
from the viewpoint of the psalmists: creation (8), the flood (29), the
patriarchs (47:9; 105:9; 47:4), Joseph (105:17ff.), the exodus (114), the
wilderness wanderings (68:7; 106:1ff.), the captivity (85, 137).
價值。新約中對詩篇的引用或典故有四百多處。耶穌引用詩篇（太 5:5/ 詩 37:11；6:26/詩 147:9；7:23/詩 6:8；27:46/詩 22:1；約 15:25/詩 69:4)。當耶路撒冷的教會選擇了一位新使徒時，主從詩篇中給予指導（徒 1:15ff./詩 69:25；109:8）。早期教會也使用詩篇來支持他們的講道（徒 2:31/詩 16:10），並在受迫害時尋求鼓勵（徒 4:23-31/詩 2）。唱詩篇是他們敬拜的一部分（弗 5:19；西 3:16；林前 14:26），應該成為今天教會敬拜的一部分。從詩篇作者的角度研究聖經歷史是有益和有趣的：創造（8），洪水（29），先祖（47:9；105:9；47:4），約瑟（105:17 比照研讀），出 (114)，曠野流浪 (68:7; 106:1 比照研讀)，被擄 (85, 137)。
But
primarily, the Psalms are about God and His relationship to His creation, the
nations of the world, Israel, and His believing people. He is seen as a
powerful God as well as a tenderhearted Father, a God who keeps His promises
and lovingly cares for His people. The Psalms also reveal the hearts of those who follow Him, their faith and doubts, their
victories and failures, and their hopes for the glorious future God has
promised. In this book, we meet all kinds of people in a variety of
circumstances, crying out to God, praising Him, confessing their sins, and
seeking to worship Him in a deeper way. In the book of
Psalms, you meet the God of creation and learn spiritual truths from birds
and beasts, mountains and deserts, sunshine and storms, wheat and chaff, trees
and flowers. You learn from creatures of all sorts—horses, mules, dogs, snails,
locusts, bees, lions, snakes, sheep, and even worms. The psalms teach us to
seek God with a whole heart, to tell Him the truth and tell Him everything, and
to worship Him because of who He is, not just because of what He gives. They
show us how to accept trials and turn them into triumphs, and when we’ve
failed, they show us how to repent and receive God’s gracious forgiveness. The
God described in the book of Psalms is both transcendent and immanent, far
above us and yet personally with us in our pilgrim journey. He is “God Most
High” and “Immanuel—God with us.”
但主要的是，詩篇是描述有關於上帝和祂的創造物之間的關係、世界各國、以色列和相信祂的子民的關係。祂被視為大能的上帝，也是溫柔的父親，是信守諾言並充滿愛心地關心祂的子民的上帝。詩篇也揭示了跟隨祂的人的心，他們的信仰和疑惑，他們的勝利和失敗，以及他們對上帝所應許的光榮未來的希望。在這本書中，我們遇到了各種各樣的人，在不同的環境中，呼求上帝，讚美上帝，認罪，尋求更深層次的敬拜上帝。在詩篇中，你遇見了創造之上帝，從飛禽走獸、山脈和沙漠、陽光和暴風雨、小麥和糠秕、樹木和花朵。你從各種各樣的受造物中學習——馬、騾子、狗、蝸牛、蝗蟲、蜜蜂、獅子、蛇、羊，甚至爬蟲類。詩篇教導我們要全心尋求上帝，將真理告訴祂，並告訴祂一切，敬拜祂是因為祂是，而不僅僅是因為祂所給予的。他們向我們展示瞭如何接受考驗並將其轉化為勝利，當我們失敗時，他們向我們展示瞭如何悔改並獲得上帝的寬恕。詩篇中描述的上帝既超然又內住，遠在我們之上，但在我們的朝聖之旅中親自與我們同在。祂是“至高的上帝”和“以馬內利——上帝與我們同在”。
Note: In
these expositions, references to verses in the Psalms will not always be marked
“Ps.” (book of Psalms). References to verses in other Bible books will be
identified in the usual manner.
注意：在這些說明中，對詩篇中經文的引用並不總是被標記為 “Ps”。 （詩篇）。對其他聖經書中經文的引用，將以通常的方式進行識別。
Psalm 1
The editor who placed this jewel at the beginning of the Psalms did a wise
thing, for it points the way to blessing and warns about divine judgment. These
are frequent themes in the Psalms. The images in this psalm would remind the
reader of earlier teachings in the Old Testament. In Genesis, you find people
walking with God (5:21, 24; 6:9; 17:1), the life-giving river (2:10–14), and
trees and fruit (2:8–10). The law of the Lord connects the psalm with Exodus
through Deuteronomy. Finding success by meditating on that law and obeying it
reminds us of Joshua 1:8. The psalm presents two ways—the way of blessing and
the way of judgment—which was the choice Israel had to make (Deut. 30:15, 19).
Jesus used a similar image (Matt. 7:13–14). Bible history seems to be built
around the concept of “two men”: the “first Adam” and the “last Adam” (Rom. 5;
1 Cor. 15:45)—Cain and Abel, Ishmael and Isaac, Esau and Jacob, David and
Saul—and Bible history culminates in Christ and Antichrist. Two men, two ways,
two destinies. 詩篇第1 篇。 把這顆寶石放在詩篇開頭的編輯做了一件明智的事，因為它指明了祝福的道路，並警告了上帝的審判。這些是詩篇中經常出現的主題。這首詩篇中的圖像會提醒讀者舊約早期的教導。在創世記中，你發現人們與上帝同行（5:21、24；6:9；17:1）、賦予生命的河流（2:10-14）以及樹木和水果（2:8-10）。主的律法通過申命記將詩篇與出埃及記聯繫起來。通過默想該律法並遵守它來獲得成功，讓我們想起約書亞記 1章8節。詩篇提出了兩種方式——祝福的方式和審判的方式——這是以色列必須做出的選擇（申 30:15, 19）。耶穌使用了類似的形象（太 7：13-14）。聖經歷史似乎是圍繞 “兩個人” 的概念建立的：“首先的亞當” 和 “最後的亞當”（羅 5；林前 15:45）——該隱和亞伯，以實瑪利和以撒，以掃和雅各，大衛和掃羅——聖經歷史的高潮是基督和敵基督。兩個人，兩種方式，兩種命運。 Psalm 1 is a wisdom psalm and focuses on God's Word, God's blessings on those who obey it and meditate on it, and God's ultimate judgment on those who rebel. Wisdom Psalms also wrestle with the problem of evil in the world and why God permites the prosperity of the wicked who reject His laws. Other Wisdom Psalms include 10; 12; 15; 19; 32; 34; 37; 49—50； 52—53； 73; 78; 82; 91—92； 94; 111—112； 119; 127—128； 133; and 139. while this psalm dispects two ways, it actually describes three different persons and how they relate to the blessings of the Lord. 詩篇第 1 篇是智慧的詩篇，重視上帝的話語，祂的祝福對順服祂和默想祂的人，上帝最終審判悖逆的人。智慧詩篇也討論世界上的邪惡問題，以及為什麼上帝允許拒絕祂律法的惡人興旺發達。其他智慧詩篇包括 10 篇； 12; 15; 19; 32; 34; 37; 49—50； 52—53； 73; 78; 82; 91—92； 94; 111—112； 119; 127—128； 133; 139. 雖然這首詩描述了兩種方式，但它實際上描述了三個不同的人，以及他們如何與主的祝福相關聯。
1. The
Person Who Receives a Blessing from God (vv. 1–2). God’s covenant with Israel
made it clear that He would bless their obedience and judge their disobedience
(Lev. 26; Deut. 28). The word blessed is asher, the name of one of Jacob’s sons
(Gen. 30:12–13). It’s plural: “O the happinesses! O the blessednesses!” The
person described here met the conditions, and therefore God blessed him.1 If we
want God’s blessing, we, too, must meet the conditions. 1. 從上帝領受祝福的人（1-2 節）。上帝與以色列的盟約清楚表明他會祝福他們的順從並審判他們的不順從（利未記 26；申命記 28）。祝福這個詞是 asher，是雅各的一個兒子的名字（創 30：12-13）。它是複數形式：“哦，幸福！哦，祝福！”這裡所描述的人符合條件，因此神祝福他。1如果我們想要神的祝福，我們也必須符合條件。 We must
be directed by the Word (v. 1). Israel was a unique and separate people; they
were among the other nations but not to be contaminated by them (Num. 23:9; Ex.
19:5–6; Deut. 32:8–10; 33:28). So it is with God’s people today: We are in the
world but not of the world (John 17:11–17). We must beware of friendship with
the world (James 4:4) that leads to being spotted by the world (James 1:27) and
even loving the world (1 John 2:15–17). The result will be conforming to
the world (Rom. 12:1–2) and, if we don’t repent, being condemned with the world
(1 Cor. 11:32). Lot looked toward Sodom, pitched his tent toward Sodom,
and soon moved into Sodom (Gen. 13:10–12; 14:12). Though he was a saved man
(2 Peter 2:7–8), Lot lost all that he had when the Lord destroyed the
cities of the plain (Gen. 18—19; 1 Cor. 3:11–23). We move into sin and disobedience
gradually (see Prov. 4:14–15; 7:6ff.). If you follow the wrong counsel, then
you will stand with the wrong companions and finally sit with the wrong crowd.
When Jesus was arrested, Peter didn’t follow Christ’s counsel and flee from the
garden (Matt. 26:31; John 16:32; 18:8) but followed and entered the high
priest’s courtyard. There he stood with the enemy (John 18:15–18) and
ultimately sat with them (Luke 22:55). The result was denying Christ three
times. The “ungodly” are people who are willfully and persistently evil;
“sinners” are those who miss the mark of God’s standards but who don’t care;
the “scornful” make light of God’s laws and ridicule that which is sacred (see
Prov. 1:22; 3:34; 21:24).2 When laughing at holy things and disobeying
holy laws become entertainment, then people have reached a low level indeed. 我們必須受道的指引（第 1 節）。以色列是一個獨特而獨立的民族。他們屬於其他國家，但不會被他們污染（民數記 23:9；出埃及記 19:5-6；申命記 32:8-10；33:28）。今天上帝的子民也是如此：我們在世界上，但不屬於世界（約翰福音 17：11-17）。我們必須提防與世界的友誼（雅各書 4：4），這會導致被世界發現（雅各書 1：27），甚至愛世界（約翰一書 2：15-17）。結果將是效法世界（羅馬書 12:1-2），如果我們不悔改，就會被世界譴責（林前 11:32）。羅得向所多瑪看了看，向所多瑪支起了帳篷，很快就搬到了所多瑪（創 13:10-12；14:12）。雖然他是一個得救的人（彼得後書 2:7-8），但當主摧毀平原的城市時，羅得失去了他所擁有的一切（創世記 18-19；林前 3:11-23）。我們逐漸陷入罪惡和悖逆中（見箴言 4：14-15；7：6ff）。如果你聽從了錯誤的忠告，那麼你將站在錯誤的同伴身邊，最終與錯誤的人群坐在一起。當耶穌被捕時，彼得併沒有聽從基督的勸告逃離花園（馬太福音 26:31；約翰福音 16:32；18:8），而是跟隨並進入了大祭司的院子。他在那裡與敵人站在一起（約翰福音 18:15-18）並最終與他們坐在一起（路加福音 22:55）。結果是三次否認基督。 “不敬虔”的人是故意和堅持邪惡的人； “罪人”是那些沒有達到上帝標準但不在乎的人； “輕蔑”的人輕視上帝的律法，嘲笑神聖的事物（見箴言 1:22；3:34；21:24）。2 當嘲笑神聖的事物和不服從神聖的律法成為娛樂時，人們就達到了確實水平低。 We must
be delighted with the Word (v. 2). We move from the negative in verse 1 to the
positive. Delighting in the Word and meditating on the Word must go together
(119:15–16, 23–24, 47–48, 77–78), for whatever we enjoy, we think about and
pursue. “Meditate” in the Hebrew means “to mutter, to read in an undertone,”
for Orthodox Jews speak as they read the Scriptures, meditate, and pray. God’s
Word is in their mouth (Josh. 1:8). If we speak to the Lord about the Word, the
Word will speak to us about the Lord. This is what is meant by “abiding in the
Word” (1 John 2:14, 24). As God’s people, we should prefer God’s Word to
food (119:103; Job 23:12; Jer. 15:17; Matt. 4:4; 1 Peter 2:2), sleep (119:55,
62, 147–148, 164), wealth (119:14, 72, 127, 162), and friends (119:23, 51, 95,
119). The way we treat the Bible is the way we treat Jesus Christ, for the
Bible is His Word to us. The verbs in verse 1 are in the perfect tense and speak of a settled way of life, while in verse 2,
“meditate” is the imperfect tense and speaks of constant practice: “He keeps
meditating.”3 我們必須以上帝的話為樂（第 2 節）。我們從第 1 節中的負面轉向正面。以聖言為樂和默想聖言必須同時進行（119:15-16, 23-24, 47-48, 77-78），因為無論我們喜歡什麼，我們都會思考和追求。 “默想”在希伯來語中的意思是“喃喃自語，低聲閱讀”，因為東正教猶太人在閱讀聖經、默想和祈禱時說話。上帝的話在他們口中（約書亞記 1:8）。如果我們對主講神的話，神的話就會對我們講主。這就是“住在聖經裡”的意思（約翰一書 2:14, 24）。作為神的子民，我們應該更喜歡神的話而不是食物（119:103；約伯記 23:12；耶 15:17；馬太福音 4:4；彼得前書 2:2），睡眠（119:55, 62, 147– 148, 164), 財富 (119:14, 72, 127, 162) 和朋友 (119:23, 51, 95, 119)。我們對待聖經的方式就是對待耶穌基督的方式，因為聖經是他對我們的話語。第 1 節中的動詞是完成時態，表示一種固定的生活方式，而在第 2 節中，“默想”是不完美時態，表示不斷練習：“他一直默想。”3
2. The
Person Who Is a Blessing (v. 3). God blesses us that we might be a blessing to
others (Gen. 12:2). If the blessing stays with us, then the gifts become more
important than the Giver, and this is idolatry. We are to become channels of
God’s blessing to others. It’s a joy to receive a blessing but an even greater
joy to be a blessing. “It is more blessed to give than to receive” (Acts
20:35). 2. 蒙福的人（第 3 節）。 上帝祝福我們，使我們可以成為他人的祝福（創 12:2）。如果祝福與我們同在，那麼禮物就變得比給予者更重要，這就是偶像崇拜。我們要成為上帝祝福他人的渠道。得到祝福是一種快樂，但成為祝福是更大的快樂。 “施比受更有福”（使徒行傳 20:35）。 The tree
is a familiar image in Scripture, symbolizing both a kingdom (Ezek. 17:24; Dan.
4; Matt. 13:32) and an individual (52:8; 92:12–14; Prov. 11:30; Isa. 44:4;
58:11; Jer. 17:5–8; Matt. 7:15–23). Balaam saw the people of Israel as a
“garden by a river” with trees in abundance (Num. 24:6). Like a tree, the godly
person is alive, beautiful, fruitful, useful, and enduring. The most important
part of a tree is the hidden root system that draws up water and nourishment,
and the most important part of the believer’s life is the “spiritual root
system” that draws on the hidden resources we have in Christ (Eph. 3:17; Col.
2:7). This is known as “abiding in Christ” (John 15:1–9). 這棵樹在聖經中是一個熟悉的形象，既像徵著一個王國（以西結書 17:24；但 4；馬太福音 13:32）和個人（52:8；92:12-14；箴言 11:30；11:30）。賽 44:4；58:11；耶 17:5-8；馬太福音 7:15-23）。巴蘭將以色列人視為“河邊的花園”，樹木茂盛（民數記 24:6）。像一棵樹一樣，敬虔的人是活生生的、美麗的、碩果累累的、有用的和持久的。一棵樹最重要的部分是隱藏的根系，它汲取水分和營養，而信徒生命中最重要的部分是汲取我們在基督裡隱藏的資源的“屬靈根系”（弗3： 17；Col. 2:7)。這被稱為“住在基督裡”（約翰福音 15：1-9）。 In
Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39;
1 Cor. 10:4), while water for washing pictures the Word of God (Ps. 119:9; John
15:3; Eph. 5:26). Thirst for water is an image of thirst for God (42:1; 63:1;
143:6; Matt. 5:6; Rev. 22:17), and the river is often a picture of God’s
provision of spiritual blessing and help for His people (36:8; 46:4; 78:16;
105:41; Ex. 17:5–6; Num. 20:9–11; Ezek. 47; Rev. 22:1–2). We can’t nourish and
support ourselves; we need to be rooted in Christ and drawing upon His
spiritual power. To meditate on the Word (v. 2) is one source of spiritual
energy, as are prayer and fellowship with God’s people. “Religion lacks depth
and volume because it is not fed by hidden springs,” wrote Alexander Maclaren. 在聖經中，飲用的水是上帝之靈的象徵（約翰福音 7:37-39；林前 10:4），而洗滌水象徵上帝的話語（詩篇 119:9；約翰福音 15:3） ; 弗 5:26)。對水的渴求是對神渴慕的形象（42:1；63:1；143:6；馬太福音 5:6；啟 22:17），而河流往往是神提供屬靈祝福和幫助祂的子民（36:8；46:4；78:16；105:41；出埃及記 17:5-6；民數記 20:9-11；結 47；啟 22:1-2）。我們無法滋養和養活自己；我們需要紮根在基督裡，並利用他的屬靈力量。默想聖言（第 2 節）是屬靈能量的來源之一，禱告和與上帝的子民相交也是如此。 “宗教缺乏深度和體積，因為它沒有隱藏的泉水，”亞歷山大麥克拉倫寫道。 Trees may
wither and die, but the believer who abides in Christ stays fresh, green, and
fruitful (see 92:12–14). “Fruit” speaks of many different blessings: winning
people to Christ (Rom. 1:13), godly character (Rom. 6:22; Gal. 5:22–23), money
given to the Lord’s work (Rom. 15:28), service and good works (Col. 1:10), and
praise to the Lord (Heb. 13:15). It’s a tragedy when a believer ignores the
“root system” and begins to wither. We must remember that the tree doesn’t eat
the fruit; others eat it. We must also remember that fruit isn’t the same as
“results,” because fruit has in it the seed for more fruit. Fruit comes from
life, the life of God flowing in and through us. 樹可能會枯死，但住在基督裡的信徒會保持新鮮、綠色和多結果子（見 92：12-14）。 “果子”表示許多不同的祝福：贏得人歸向基督（羅馬書 1:13）、敬虔的品格（羅馬書 6:22；加拉太書 5:22-23）、獻給主工作的金錢（羅馬書 15: 28）、服務和善行（西 1:10）和讚美主（來 13:15）。當一個信徒忽視“根系統”並開始枯萎時，這是一個悲劇。我們必須記住，樹不吃果子；別人吃。我們還必須記住，果子與“結果”不同，因為果子裡有種子，可以結出更多的果子。果子來自生命，神的生命在我們裡面流淌。 The godly
person described in verses 1–3 is surely a picture of our Lord Jesus Christ,
who, according to John 14:6, is the way (v. 1), the truth (v. 2), and the life
(v. 3). 第 1-3 節所描述的敬虔人無疑是我們主耶穌基督的畫像，根據約翰福音 14:6，他是道路（第 1 節）、真理（第 2 節）和生命（第 2 節）。
3. The
Person Who Needs a Blessing (vv. 4–6). The first half of the psalm describes
the godly person, while the last half focuses on the ungodly, the people the
godly must seek to reach with the gospel. How desperately these people need to
know God and receive His blessings in Christ! The wicked are pictured in many
ways in Scripture, but the image here is chaff. In contrast to the righteous,
who are like trees, the ungodly are dead, rootless, blown about, and destined
for the fire. Chaff is worth nothing. When the grain is winnowed, the wind
blows the chaff away, and what chaff remains is thrown into the fire. John the
Baptist used these same images of the tree, fruit, and chaff to warn sinners to
repent (Matt. 3:7–12). The wicked of this world seem rich and substantial, but
from God’s point of view, they are cheap, unsubstantial, and destined for
judgment. (See Ps. 73.) No wonder Jesus used the garbage dump outside Jerusalem
(gehenna) as a picture of hell, because that’s where the cheap waste ends up in
the fire (Mark 9:43–48). The chaff is so near the grain, but in the end, the
two are separated, and the chaff is blown away or burned. But until that
happens, we have the opportunity to witness to them and seek to bring them to
Christ. 3. 需要祝福的人（4-6 節）。 詩篇的前半部分描述了敬虔的人，而後半部分則側重於不敬虔的人，敬虔的人必須尋求與福音接觸。這些人多麼迫切地需要認識神並在基督裡接受他的祝福！惡人在聖經中以多種方式描繪，但這裡的形像是糠秕。與像樹一樣的義人相反，不敬虔的人是死的、無根的、被吹散的、注定要被火燒的。糠秕一文不值。穀子風選時，風把糠秕吹走，剩下的糠秕扔進火裡。施洗約翰使用這些相同的樹木、果實和糠秕圖像來警告罪人悔改（馬太福音 3:7-12）。這世上的惡人看似富足，但在上帝看來，他們是廉價的、虛無的，注定要受審判。 （見詩篇 73。）難怪耶穌用耶路撒冷外的垃圾場（gehenna）來描繪地獄，因為廉價的垃圾最終會落入火中（馬可福音 9：43-48）。穀殼離穀粒那麼近，但最終，兩者分開，穀殼被吹走或燒毀。但在那之前，我們有機會向他們作見證，並設法將他們帶到基督面前。 There is
a coming day of judgment, and the Lord, the Righteous Judge, will separate the
wheat from the tares, the sheep from the goats, and the trees from the chaff;
and no unbeliever will be able to stand in the assembly of the righteous. The
verb knows in verse 6 doesn’t mean that God is aware of them intellectually and
has the godly in his mind. Rather, it means that God has chosen them and
providentially watched over them and brought them finally to His glory. The
word know is used, as in Amos 3:2, to mean “to choose, to enter into covenant
relationship with, to be personally acquainted with.”4 The Jewish Publication
Society translation of Amos 3:2 is “You alone have I singled out of all the
families of the earth.” That same translation gives verse 6 as “For the LORD
cherishes the way of the righteous.…” At the last judgment, Jesus says to the
wicked, “I never knew you; depart from Me, you who practice lawlessness” (Matt.
7:23 NKJV). 審判的日子將要來臨，公義的審判者將麥子與稗子、綿羊與山羊、樹木與糠秕分開；在義人的聚會中，沒有不信的人站立得住。第 6 節中的動詞“知道”並不意味著上帝在理智上意識到了他們並且在他的腦海中擁有敬虔的人。相反，這意味著上帝已經揀選了他們並照料他們並最終將他們帶到了他的榮耀中。正如在阿摩司書 3:2 中所使用的，知道這個詞的意思是“選擇、與之建立盟約關係、親自認識。”4 猶太出版協會對阿摩司書 3:2 的翻譯是“只有你有我從地上萬族中脫穎而出。”同樣的譯文將第 6 節解釋為“因為耶和華珍視義人的道路……”在最後的審判中，耶穌對惡人說：“我從來不認識你；你們這行不法的人，離開我吧”（馬太福音 7:23 NKJV）。 This
psalm begins with “blessed” and ends with “perish.” True believers are blessed
in Christ (Eph. 1:3ff.). They have received God’s blessing, and they ought to
be a blessing to others, especially to the chaff that will one day be thrown
into the fire. Let’s seek to win as many of them as we can. 這首詩以“祝福”開始，以“滅亡”結束。真正的信徒在基督裡得到祝福（弗 1:3ff.）。他們已經接受了上帝的祝福，他們應該成為別人的祝福，尤其是對有一天會被扔進火裡的糠秕。讓我們盡可能多地贏得他們。
